-D-
dāna: 'almsgiving',
liberality, offering. "He who gives alms, bestows a fourfold blessing: he
helps to long life, good appearance, happiness and strength. Therefore long
life, good appearance, happiness and strength will be his share, whether
amongst heavenly beings or amongst men" (A. IV, 57).
"Five blessings accrue to the
giver of alms: the affection of many, noble association, good reputation,
self-confidence, and heavenly rebirth" (see A. V, 34). Seven further
blessings are given in A. VII, 54.
Liberality, especially the offering of
robes, food, etc., to the monks, is highly praised in all Buddhist countries of
Southern Asia as a fundamental virtue and as a means to
suppress man's inborn greed and egoism. But, as in any other good or bad
action, so also in offering gifts, it is the noble intention and volition that
really counts as the action, not the mere outward deed.
Almsgiving or liberality (dāna), constitutes
the first. kind of meritorious activity, the two others being morality (sīla, q.v.) and mental development (bhāvanā); s. puñña-kiriya-vatthu.
Liberality (cāga) forms one of the
10 recollections (anussati, q.v.) and
almsgiving one of the 10 perfections (s. pāramī).
dasa-(Tathāgata-)
bala:
'the ten powers (of a Perfect
One); or, he who Possesses the 10 P.', i.e. the Buddha. About him it is said
(e.g., M. 12.; A. X, 21):
There, o monks, the Perfect One
understands according to reality the possible as possible, and the impossible
as impossible ... the result of past, present and future actions ... the path
leading to the welfare of all ... the world with its many different elements
... the different inclinations in beings ... the lower and higher faculties in
beings ... the defilement, purity and rising with regard to the absorptions,
deliverances, concentration and attainments ... remembering many former
rebirths ... perceiving with the divine eye how beings vanish and reappear
again according to their actions (kamma) ... gaining,
through extinction of all taints, possession of 'deliverance of mind' and
'deliverance through wisdom' ...."
dasaka-kalāpa: s.
rūpa-kalāpa.
dasa-pāramī: s.
pāramī.
dasa-puñña-kiriya-vatthu: s.
puñña-kiriya-vatthu.
death: maraṇa (q.v.) - Contemplation of °: maraṇānussati (q.v.) - As divine
messenger: deva-dūta (q.v.).
death-consciousness:
cuti-citta,
is one of the 14 functions of consciousness (viññāṇa-kicca,
q.v.).
deathlessness: amata (q.v.).
death-proximate kamma: maraṇāsaññā-kamma;
s.kamma.
deciding function (of consciousness): s.
viññāṇa-kicca.
decline (in morality, wisdom, etc.): s. hāna-bhāgiya-sīla. -
Liable to °, parihāna-dhamma
(q.v.).
defilements: s. kilesa,
upakkilesa . -10 d. of
insight: vipassanūpakkilesa,
s. visuddhi VI. - Round of d., s. vatta
(1).
deliverance: s.
vimutti, vimokkha.
- The 8 kinds of deliverance (or
liberation), s. vimokkha. - D.
of mind, d. through voidness, boundless d.
etc., s. ceto-vimutti. - Desire
for d., s. visuddhi (VI, 6). - D.
through wisdom; paññā-vimutti
(q.v.). - 3 doors of d. (or gateways of liberation) s. visuddhi (VI, 8).
deluded
consciousness: s. Tab. I. 32,
33.
deluded-natured: moha-carita;
s. carita.
delusion: s.
moha, avijjā.
demons' realm: asura-nikāya;
s. apāya.
departed, the spirits of the: peta
(q.v.).
dependent
origination: paṭiccasamuppāda (q.v.).
derived
corporeality: upādā-rūpa (q.v.); further s. khandha
(I. B.).
desanā: 'exposition'
of the doctrine, may be either an exposition true in the highest sense (paramattha-desanā); or it may not be true
in the highest, but only in the conventional sense (vohāra-desanā).
See paramattha.
desire for
deliverance: s. visuddhi
(VI, 6).
desireless deliverance: s.
vimokkha (1).
desirelessness, contemplation on: s. vipassanā (12).
destiny,
evil views with fixed d.: niyata-micchā-diṭṭhi (q.v.). Men with fixed d.:
niyata-puggala (q.v.). See gati.
destruction: overcoming,
or liberation from, evil things through their d.; samuccheda-pahāna or samuccheda-vimutti;
s. pahāna.
destructivekamma:
upaghāṭaka-kamma;
s.kamma.
detachment: viveka (q.v.).
determination: s.
adhimokkha,
adhiṭṭhāna.
determining:
voṭṭhapana (s. viññāṇa-kicca).
determining the reality: s.
vavatthāna.
deva (lit: the Radiant
Ones; related to Lat. deus): heavenly
beings, deities, celestials, are beings who live in happy worlds, and who, as a
rule, are invisible to the human eye. They are subject, however, just like all
human and other beings, to ever-repeated rebirth, old age and death, and thus
are not freed from the cycle of existence and from misery. There are many
classes of heavenly beings.
I. The 6 classes of heavenly beings of
the sensuous sphere (kāmāvacara or kāma-loka; s. avacara loka), are Cātumahārājika-deva,
Tāvatiṃsa,
Yāma,
Tusita (s. Bodhisatta), Nimmāna-rati, Paranimmita-vasavatti. Cf. anussati. (6).
II. The heavenly beings of the
fine-material sphere (rūpāvacara or rūpaloka) are:
1. Brahma-pārisajja, Brahma-purohita, Mahā-brahmāno (s. brahma-kāyika-deva).
Amongst these 3 classes will be reborn those with a weak, medium or full
experience of the 1st absorption (jhāna, q.v.).
2. Parittābha, Appamānābha,
Ābhassara.
Here will be reborn those with experience of the 2nd absorption.
3. Paritta-subha, Appamāna-subha,
Subha-kiṇṇa (or kiṇha). Here
will be reborn those with experience of the 3rd absorption.
4. Vehapphala, Asañña-satta (q.v.), Suddhāvāsa (q.v.; further s. Anāgāmi). Amongst
the first 2 classes will be reborn those with experience of the 4th absorption,
but amongst the 3rd class only Anāgāmis (q.v.).
III. The 4
grades of heavenly beings of the immaterial sphere (arūpāvacara or arūpa-loka)
are: the heavenly beings of the sphere of unbounded space (ākāsānañcāyatanūpaga-devā),
of unbounded consciousness (viññāṇañcāyatanūpaga-deva), of
nothingness (ākiñcaññāyatanūpaga devā), of
neither-perception-nor- non-perception (nevasaññā-nāsaññāyatanūpaga-devā).
Here will be reborn those with experience of the 4 immaterial spheres (arūpāyatana;
s. jhāna
5-8).
See Gods and the
Universe by Francis Story (WHEEL 180/181).
deva-dūta: 'divine
messengers', is a symbolic name for old age, disease and death, since these
three things remind man of his future and rouse him to earnest striving. In A.
III, 35, it is said:
"Did you, o man, never see in the
world a man or a woman eighty, ninety or a hundred years old, frail, crooked as
a gable-roof, bent down, resting on crutches, with tottering steps, infirm,
youth long since fled, with broken teeth, grey and scanty hair, or baldheaded,
wrinkled, with blotched limbs? And did it never occur to you that you also are
subject to old age, that you also cannot escape it?
"Did you never see in the world a
man or a woman, who being sick, afflicted and grievously ill, and wallowing in
their own filth, was lifted up by some people, and put down by others? And did
it never occur to you that you also are subject to disease, that you also
cannot escape it?
"Did you never see in the world
the corpse of a man or a woman, one or two or three days after death, swollen
up, blue-black in colour, and full of corruption? And
did it never occur to you that you also are subject to death, that you also
cannot escape it?" - See M. 130.
devatānussati: 'recollection
of the heavenly beings'; s. anussati.
development (mental):
bhāvanā
(q.v.). - Effort to develop, s. padhāna. -
Wisdom based on d. s. paññā. - Gradual d. of the
Eightfold Path in the 'progress of the disciple' (q.v.).
deviation: (from
morality and understanding): vipatti (q.v.).
devotee: upāsaka
(q.v.) .
dhamma: lit.
the 'bearer', constitution (or nature of a thing), norm, law (jus), doctrine;
justice, righteousness; quality; thing, object of mind (s. āyatana) 'phenomenon'.
In all these meanings the word 'dhamma' is to be met with in the texts. The Com. to D.
instances 4 applications of this term guṇa (quality, virtue), desanā
(instruction), pariyatti (text), nijjīvatā (soullessness, e.g. "all dhammā,
phenomena, are impersonal," etc.). The Com. to Dhs.
has hetu
(condition) instead of
desanā.
Thus, the analytical knowledge of the law (s. paṭisambhidā)
is explained in Vis.M. XIV. and in Vibh. as hetumhi ñāṇa, knowledge of the
conditions.
The Dhamma, as the liberating law
discovered and proclaimed by the Buddha, is summed up in the 4 Noble Truths (s.
sacca).
It forms one of the 3 Gems (ti-ratana, q.v.) and one of the 10 recollections (anussati
q.v.).
Dhamma, as object of mind (dhammāyatana, s. āyatana) may
be anything past, present or future, corporeal or mental, conditioned or not
(cf. saṅkhāra,
4), real or imaginary.
dhamma-cakka: The
'Wheel (realm) of the Law', is a name for the doctrine 'set rolling'
(established) by the Buddha, i.e. the 4 Noble Truths (sacca, q.v.).
"The Perfect One, o monks, the
Holy One, fully Enlightened One, in the Deer Park at Isipatana near Benares, has set rolling (established) the unsurpassed
Wheel (realm) of the Law" (M. 141). Cf. cakka.
dhamma-desanā: 'exposition
of the Doctrine (law)'; s. desanā.
dhamma-dhātu: mind-object-element
(s. dhātu).
dhammānupassanā: 'contemplation
of the mind-objects' is the last of the 4 foundations of mindfulness (Satipaṭṭhāna,
q.v.)
dhammānusārī: the
'Dhamma-devotee', is one of the 7 noble
disciples (ariya-puggala,
q.v.).
dhammānussati: 'recollection
of the Law', is one of the 10 recollections (anussati, q.v.).
dhamma-paṭisambhidā: the
'analytical knowledge of the law, is one of the 4 kinds of analytical knowledge
(paṭisambhidā,
q.v.).
dhamma-ṭṭhiti-ñāṇa: 'knowledge
of the fixity of law, is a name for that 'insight which is leading up' to the
entrance into one of the 4 supermundane paths (vuṭṭhāna-gāminī-vipassanā,
q.v.). In the Susima Sutta (S. XII, 70) this
(ascending) insight is called the 'knowledge of the fixity of the law', namely:
"At first, Susima, there exists the knowledge of
the fixity of the law, and later the knowledge of Nibbāna."
(See Vis.M. XXI.)
dhamma-vicaya-sambojjhaṅga: 'investigation
of the law as factor of enlightenment', is one of the 7 factors of
enlightenment (bojjhaṅga,
q.v.).
dhammāyatana: 'mind-object
as base' (āyatana,
q.v.).
dhana : 'treasures',
a term for the following 7 qualities: faith, morality, moral shame, moral
dread, learning, liberality and wisdom. Cf. A. VII, 5, 6.
See 'Treasures of the
Noble', by Soma Thera
(BODHI LEAVES B. 27, BPS).
dhātu: 'elements',
are the ultimate constituents of a whole.
(1) The 4 physical elements (dhātu
or Mahā-bhūta),
popularly called earth, water, fire and wind, are to be understood as the
primary qualities of matter. They are named in Pāḷi: paṭhavī-dhātu,
āpo-dhātu,
tejo-dhātu,
and vāyo-dhātu.
In Vis.M. XI, 2 the four elements are defined thus:
"Whatever is characterized by hardness (thaddha-lakkkhaṇa) is
the earth or solid-element; by cohesion (ābandhana ) or fluidity, the water-element;
by heating (paripācana),
the fire or heat-element; by strengthening or supporting (vitthambhana), the
wind or motion-element. All four are present in every material object, though
in varying degrees of strength. If, for instance, the earth element
predominates, the material object is called 'solid', etc. - For the analysis of
the 4 elements, s.
dhātu-vavatthāna.
(II) The 18 physical and mental
elements that constitute the conditions or foundations of the process of
perception, are:
1. visual organ (eye) 9. gustative
object
2. auditory organ (ear) 10.
body-impression
3. olfactory organ (nose) 11.
eye-consciousness
4. gustatory organ (tongue) 12.
ear-consciousness
5. tactile organ (body) 13.
nose-consciousness
6. visible object 14.
tongue-consciousness
7. sound or audible object 15. body-consciousness
8. odour or olfactive object
16. mind-element 17. mind-object
(mano-dhātu) (dhamma-dhātu)
18. mind-consciousness-element
(mano-viññāṇa-dhātu)
1-10 are physical; 11-16 and 18 are mental;
17 may be either physical or mental. - 16 performs the function of advertence
(āvajjana)
towards the object at the inception of a process of sensuous consciousness;
it further performs the function of receiving (sampaṭicchana) the
sensuous object. 18 performs, e.g., the function of investigation (santīraṇa),
determining (voṭṭhapana)
and registering (tadārammaṇa)
- (for its other functions, s. Table I). For the 14 functions of consciousness,
s. viññāṇa-kicca.
Cf. M. 115; S. XIV and especially Vibh. II (Guide p. 28f), Vis.M.
XV, 17ff.
Of the many further groupings of
elements (enumerated in M. 115), the best known is that of the 3
world-elements: the sensuous world (kāma-dhātu), the fine-material world (rūpa-dhātu),
the immaterial world (arūpa-dhātu); further the sixfold
group: the solid, liquid, heat, motion, space, consciousness (paṭhavī,
āpo, tejo, vāyo, ākāsa,
viññāṇa;
s. above I), described in M. 140; see also M. 112.
dhātu-vavatthāna: 'analysis
(or determining) of the 4 elements', is described in Vis.M.
XI, 2, as the last of the 40 mental exercises (s. bhāvanā). In a
condensed form this exercise is handed down in D. 22 and M. 10 (s. Satipaṭṭhāna),
but in detail explained in M. 28, 62, 140. The simile of the butcher in M.
10 ("Just, o monks, as a skilled butcher or butcher's apprentice, after
having slaughtered a cow and divided it into separate portions, should sit down
at the junction of four highroads; just so does the disciple contemplate this
body with regard to the elements") is thus explained in Vis.M. XI.: "To the butcher, who rears the cow, brings
it to the slaughter-house, ties it, puts it there, slaughters it, or looks at
the slaughtered and dead cow, the idea 'cow' does not disappear as long as he
has not yet cut the body open and taken it to pieces. As soon, however, as he
sits down, after having cut it open and taken it to pieces, the idea 'cow'
disappears to him, and the idea 'meat' arises. And he does not think: 'A cow do
I sell, or 'A cow do they buy.' Just so, when the monk formerly was still an
ignorant worldling, layman or a homeless one, the
ideas 'living being' or 'man' or 'individual' had not yet disappeared as long
as he had not taken this body, whatever position or direction it had, to pieces
and analysed it piece by piece. As soon, however, as
he analysed this body into its elements, the idea
'living being' disappeared to him, and his mind became established in the
contemplation of the elements." - (App.).
dhutaṅga: (lit.
'means of shaking off (the defilements)'); 'means of purification', ascetic or
austere practices. These are strict observances recommended by the Buddha to
monks as a help to cultivate contentedness, renunciation, energy and the like.
One or more of them may be observed for a shorter or longer period of time.
"The monk training himself in
morality should take upon himself the means of purification, in order to gain
those virtues through which the purity of morality will become accomplished, to
wit: fewness of needs, contentedness, austerity, detachment, energy, moderation,
etc." (Vis.M. II).
Vis.M. II describes 13 dhutaṅgas,
consisting in the vows of
1. wearing patched-up robes: paṃsukūlikaṅga,
2. wearing only three robes: tecīvarikaṅga,
3. going for alms: piṇḍapātikaṅga,
4. not omitting any house whilst going
for alms:
sapadānikaṅga,
5. eating at one sitting: ekāsanikaṅga,
6. eating only from the alms-bowl: pattapiṇḍikaṅga,
7. refusing all further food: khalu-pacchā-bhattikaṅga,
8. living in the forest: āraññikaṅga,
9. living under a tree: rukkha-mūlikaṅga,
10. living in the open air: abbhokāsikaṅga,
11. living in a cemetery: susānikaṅga,
12. being satisfied with whatever dwelling: yathā-santhatikaṅga,
13. sleeping in the sitting position
(and never lying down):
nesajjikaṅga.
These 13 exercises are all, without
exception, mentioned in the old Sutta texts (e.g. M. 5, 113; A.V., 181-90), but never
together in one and the same place.
"Without doubt, o monks, it is a
great advantage to live in the forest as a hermit, to collect one's alms, to
make one's robes from picked-up rags, to be satisfied with three robes" (A.I, 30).
The vow, e.g. of No. 1, is taken in the
words: "I reject robes offered to me by householders," or "I
take upon myself the vow of wearing only robes made from picked-up rags."
Some of the exercises may also be observed by the lay-adherent.
Here it may be mentioned that each
newly ordained monk, immediately after his being admitted to the Order, is
advised to be satisfied with whatever robes, alms-food, dwelling and medicine
he gets: "The life of the monks depends on the collected alms as food ...
on the root of a tree as dwelling ... on robes made from patched-up rags ... on
stale cow's urine as medicine. May you train yourself therein all your life."
Since the moral quality of any action
depends entirely upon the accompanying intention and volition, this is also the
case with these ascetic practices, as is expressly stated in Vis.M. Thus the mere external performance is not the real
exercise, as it is said (Pug. 275-84): "Some one might be going for alms;
etc. out of stupidity and foolishness - or with evil intention and filled with
desires - or out of insanity and mental derangement - or because such practice
had been praised by the Noble Ones...." These exercises are, however
properly observed "if they are taken up only for the sake of frugality, of
contentedness, of purity, etc."(App.)
On
dhutaṅga
practice in modern Thailand, see With Robes and Bowl, by Bhikkhu Khantipālo (WHEEL 82/83).
dibba-cakkhu: the
'divine eye', is one of the 6 higher powers (abhiññā, q.v.), and one
of the three kinds of knowledge (tevijjā, q.v.).
dibba-loka: heavenly
world; s. deva.
dibba-sota: the
'divine ear', is one of the 6 higher powers (abhiññā, q.v.).
dibba-vihāra: s.
vihāra.
disappearance: vigata-paccaya, is one of the 24
conditions (paccaya,
q.v.) . disciplinary code: s. Pātimokkha.
discursive thinking:
vicāra;
s. vitakka-vicāra.
disease: one
of the 'divine messengers' (deva-dūta, q.v.).
disinterestedness: (regarding
the whole world): s. sabbaloke anabhiratisaññā.
dispensation: s.sāsana.
dissociation: vippayutta-paccaya,
is one of the 24 conditions (paccaya, q.v.) .
dissolution, contemplation
of: khayānupassanā,
is one of the 18 chief kinds of insight (vipassanā, q.v.).
diṭṭha-dhamma-vedanīya-kamma:kamma bearing fruit in this present life; s.kamma.
diṭṭhi (lit.
'sight'; √dis to see): view, belief, speculative opinion,
insight. If not qualified by sammā, 'right', it mostly refers to wrong
and evil view or opinion, and only in a few instances to right view,
understanding or insight (e.g. diṭṭhi-ppatta, q.v.; diṭṭhi-visuddhi,
purification of insight; diṭṭhi-sampanna, possessed of
insight).
Wrong or evil views (diṭṭhi
or
micchā-diṭṭhi)
are declared as utterly rejectable for being a source
of wrong and evil aspirations and conduct, and liable at times to lead man to
the deepest abysses of depravity, as it is said in A. I, 22:
"No other thing than evil views do
I know, o monks, whereby to such an extent the unwholesome things not yet
arisen arise, and the unwholesome things already arisen are brought to growth
and fullness. No other thing than evil views do I know, whereby to such an
extent the wholesome things not yet arisen are hindered in their arising, and
the wholesome things already arisen disappear. No other thing than evil views
do I know, whereby to such an extent human beings at the dissolution of the
body, at death, are passing to a way of suffering, into a world of woe, into
hell." Further in A. I, 23: "Whatever a man filled with evil views
performs or undertakes, or whatever he possesses of will, aspiration, longing
and tendencies, all these things lead him to an undesirable, unpleasant and
disagreeable state, to woe and suffering."
From the Abhidhamma (Dhs)
it may be inferred that evil views, whenever they arise, are associated with
greed (s. Tab. I. 22, 23, 26, 27).
Numerous speculative opinions and
theories, which at all times have influenced and still are influencing mankind,
are quoted in the Sutta-texts.
Amongst them, however, the wrong view which everywhere, and at all times, has
most misled and deluded mankind is the personality-belief, the ego-illusion.
This personality-belief (sakkāya-diṭṭhi), or ego-illusion (atta-diṭṭhi),
is of 2 kinds: eternity-belief and annihilation-belief.
Eternity-belief (sassata-diṭṭhi)
is the belief in the existence of a persisting ego-entity, soul or personality,
existing independently of those physical and mental processes that constitute
life and continuing even after death.
Annihilation-belief (uccheda-diṭṭhi),
on the other hand, is the belief in the existence of an ego-entity or
personality as being more or less identical with those physical and mental
processes, and which therefore, at the dissolution at death, will come to be
annihilated. - For the 20 kinds of personality-belief, see sakkāya-diṭṭhi.
Now, the Buddha neither teaches a
personality which will continue after death, nor does he teach a personality
which will be annihilated at death, but he shows us that 'personality', 'ego',
'individual', 'man', etc., are nothing but mere conventional designations (vohāra-vacana)
and that in the ultimate sense (s. paramattha-sacca) there is only this
self-consuming process of physical and mental phenomena which continually arise
and again disappear immediately. - For further details, s. anattā, khandha, paṭiccasamuppāda.
"The Perfect One is free from any
theory (diṭṭhigata),
for the Perfect One has seen what corporeality is, and how it arises and
passes away. He has seen what feeling ... perception ... mental formations ...
consciousness are, and how they arise and pass away. Therefore I say that the
Perfect One has won complete deliverance through the extinction, fading away,
disappearance, rejection and casting out of all imaginings and conjectures, of
all inclination to the 'vain-glory of 'I' and 'mine." (M. 72).
The rejection of speculative views and
theories is a prominent feature in a chapter of the Sutta Nipāta, the Aṭṭhaka Vagga.
The so-called 'evil views with fixed
destiny' (niyata-micchādiṭṭhi)
constituting the last of the 10 unwholesome courses of action (kammapatha, q.v.),
are the following three: (1) the fatalistic 'view of the uncausedness'
of existence (ahetukadiṭṭhi),
(2) the view of the inefficacy of action' (akiriyadiṭṭhi), (3)
nihilism (natthikadiṭṭhi).
(1) was taught by Makkhaligosāla, a
contemporary of the Buddha who denied every cause for the corruptness and
purity of beings, and asserted that everything is minutely predestined by fate.
(2) was taught by Pūraṇakassapa,
another contemporary of the Buddha who denied every kammical
effect of good and bad actions: "To him who kills, steals, robs, etc.,
nothing bad will happen. For generosity, self-restraint and truthfulness, etc. no
reward is to be expected."
(3) was taught by Ajitakesakambala, a third
contemporary of the Buddha who asserted that any belief in good action and its
reward is a mere delusion, that after death no further life would follow, that
man at death would become dissolved into the elements, etc.
For further details
about these 3 views, s. D. 2, M. 60; commentarial exposition in WHEEL 98/99, P.
23.
Frequently mentioned are also the 10
antinomies (antagāhikā micchādiṭṭhi):
'Finite is the world' or 'infinite is the world' ... 'body and soul are
identical' or 'body and soul are different' (e.g. M. 63).
In the Brahmajāla Sutta .(D.1), 62 false views are classified and
described, comprising all conceivable wrong views and speculations about man
and world.
See The All-Embracing
Net of Views (Brahmajāla Sutta ), tr.
with Com. by Bhikkhu Bodhi (BPS).
Further s. D. 15, 23, 24, 28; M. 11,
12, 25, 60, 63, 72, 76, 101, 102, 110; A. II, 16; X, 93; S. XXI, XXIV; Pts.M. Diṭṭhikathā,. etc.
Wrong views (diṭṭhi) are one of
the proclivities (s. anusaya),
cankers (s.
āsava),
clingings (s. upādāna),
one of the three modes of perversions (s. vipallāsa). Unwholesome
consciousness (akusalacitta),
rooted in greed, may be either with or without wrong views (diṭṭhigata-sampayutta or vippayutta); s. Dhs.; Tab I.
On right view (sammā-diṭṭhi), s.
magga
and M. 9 (Trans. with Com. in 'R. Und.').
diṭṭhi-nissita-sīla: 'morality based on wrong views'; s. nissaya.
diṭṭhi-ppatta: the
'vision attainer', is one of the 7 Noble Persons (ariya-puggala, q.v.).
diṭṭhi-vipallāsa: 'perversion
of views'; s.
vipallāsa.
diṭṭhi-visuddhi: 'purification
of view' is the 3rd of the 7 stages of purification (visuddhi III, q.v.).
ditth'upādāna: 'clinging
to views', is one of the 4 kinds of clinging (upādāna, q.v.).
divine abode: s.
vihāra.
divine ear and eye: s.
abhiññā.
divine messengers, the
3: deva-dūta
(q.v.).
doctrine of the Buddha: s.
dhamma,sāsana.
dogmatic articles, the
3: titthāyatana
(q.v.).
domanassa: lit.
'sad-mindedness', grief, i.e. mentally painful feeling (cetasika-vedanā), is one of the 5 feelings (vedanā,
q.v.) and one of the 22 faculties (indriya, q.v.). According to the Abhidhamma, grief is always
associated with antipathy and grudge, and therefore kammically
unwholesome (akusala,
q.v.) Cf. Tab. I. 30, 31.
domanassupavicāra: 'indulging
in grief'; s.
manopavicāra.
doors of deliverance, the
3: vimokkha-dvāra;
s. vimokkha
I; visuddhi
VI, 8.
dosa: 'hatred',
anger, is one of the 3 unwholesome, roots (mūla, q.v.). - d.
citta:
hate consciousness; s. Tab. I (30, 31).
dosa-carita: 'angry-or
hate-natured'; s. carita.
doubt, skeptical:
vicikicchā (q.v.), kaṅkhā (q.v.).
dread, moral:
ottappa s. hiri-ottappa .
drinking: On
the evil effects of drinking intoxicants, s. surāmeraya , etc.
dry-visioned: s. sukkha-vipassaka.
duccarita: 'evil
conduct', is threefold: in deeds, words and thoughts. See kammapatha (I).
duggati: 'woeful
course' (of existence); s. gati.
dukkha: (1)
'pain', painful feeling, which may be bodily and mental (s. vedanā).
(2) 'Suffering', 'ill'. As the first of
the Four Noble Truths (s. sacca) and the second of the three
characteristics of existence (s. ti-lakkhaṇa), the term dukkha is
not limited to painful experience as under (1), but refers to the unsatisfactory nature and the general
insecurity of all conditioned phenomena which, on account of their
impermanence, are all liable to suffering, and this includes also pleasurable
experience. Hence 'unsatisfactoriness' or 'liability
to suffering' would be more adequate renderings, if not for stylistic reasons.
Hence the first truth does not deny the existence of pleasurable experience, as
is sometimes wrongly assumed. This is illustrated by the following texts:
"Seeking satisfaction in the
world, monks, I had pursued my way. That satisfaction in the world I found. In
so far as satisfaction existed in the world, I have well perceived it by
wisdom. Seeking for misery in the world, monks, I had pursued my way. That
misery in the world I found. In so far as misery existed in the world, I have
well perceived it by wisdom. Seeking for the escape from the world, monks, I
had pursued my way. That escape from the world I found. In so far as an escape
from the world existed, I have well perceived it by wisdom" (A. 111, 101).
"If there were no satisfaction to
be found in the world, beings would not be attached to the world .... If there
were no misery to be found in the world, beings would not be repelled by the
world .... If there were no escape from the world, beings could not escape therefrom" (A. 111, 102).
See dukkhatā. For
texts on the Truth of Suffering, see W. of B. and 'Path'.
See The Three Basic
Facts of Existence, II. Suffering (WHEEL 191/193).
dukkhānupassanā: s.
vipassanā.
dukkhatā (abstr. noun fr. dukkha):
'the state of suffering', painfulness, unpleasantness, the unsatisfactoriness
of existence. "There are three kinds of suffering: (1) suffering as pain (dukkha-dukkhatā),
(2) the suffering inherent in the formations (saṅkhāra-dukkhatā),
(3) the suffering in change (vipariṇāma-dukkhatā)" (S. XLV, 165;
D. 33).
(1) is the bodily or mental feeling of
pain as actual]y felt. (2) refers to the oppressive nature of all formations of
existence (i.e. all conditioned phenomena), due to their continual arising and
passing away; this includes also experiences associated with neutral feeling.
(3) refers to bodily and mental pleasant feelings, "because they are the
cause for the arising of pain when they change" (Vis.M.
XIV, 34f).
dukkha-paṭipadā: 'painful
progress'; s.
paṭipadā.
dvi-hetuka-paṭisandhi: s.
paṭisandhi.
dwellings: Suitable
d. for monks; s.
senāsana.
Satisfied with whatever d.;
s. dhutaṅga.
